stisement with good grace.
But the habits of thought which these practices foster and conserve
make up but one half of the substance of the anthropomorphic cults.
The other, complementary element of devout life--the animistic habit
of mind--is recruited and conserved by a second range of practices
organized under clerical sanction. These are the class of gambling
practices of which the church bazaar or raffle may be taken as the type.
As indicating the degree of legitimacy of these practices in connection
with devout observances proper, it is to be remarked that these raffles,
and the like trivial opportunities for gambling, seem to appeal with
more effect to the common run of the members of religious organizations
than they do to persons of a less devout habit of mind.

All this seems to argue, on the one hand, that the same temperament
inclines people to sports as inclines them to the anthropomorphic cults,
and on the other hand that the habituation to sports, perhaps especially
to athletic sports, acts to develop the propensities which find
satisfaction in devout observances. Conversely; it also appears that
habituation to these observances favors the growth of a proclivity
for athletic sports and for all games that give play to the habit of
invidious comparison and of the appeal to luck. Substantially the same
range of propensities finds expression in both these directions of
the spiritual life. That barbarian human nature in which the predatory
instinct and the animistic standpoint predominate is normally prone
to both. The predatory habit of mind involves an accentuated sense of
personal dignity and of the relative standing of individuals. The social
structure in which the predatory habit has been the dominant factor
in the shaping of institutions is a structure based on status. The
pervading norm in the predatory community's scheme of life is the
relation of superior and inferior, noble and base, dominant and
subservient persons and classes, master and slave. The anthropomorphic
cults have come down from that stage of industrial development and
have been shaped by the same scheme of economic differentiation--a
differentiation into consumer and producer--and they are pervaded by the
same dominant principle of mastery and subservience. The cults impute to
their divinity the habits of thought answering to the stage of economic
differentiation at which the cults took shape. The anthropomorphic
divinity is conceived t